A relevant matter here needs discussion. Bhagavān says that the three guṇas have to be transcended or sublimated. Good. But even to transcend those guṇas, a guṇa or means is needed. Is that way a guṇa? What guṇa is that?
Author:hari
Daśaratha, having ordered the anointing of Rāma, entered his home to convey the happy news to his queen. To his utter dismay, he saw Kaikeyī, dearer to him than his own life, lying on the bare floor. Just like a tusker fondling his female who has been struck down by an arrow in the forest, the old man caressed her with his hands. The lovelorn king said, “I do not understand why you are angry with me – has anyone displeased you? Don’t weep, my dear! Would you like someone to be punished, although he is not guilty of crime? Do you wish to let a criminal free?
What is a guṇa? A certain innate characteristic or natural power of a thing that causes affinity or otherwise with another thing is its guṇa. Thus the guṇa is an intrinsic power of a thing that attracts or repels another.
Upon the behest of the king of Kekaya, his maternal grandfather, Bharata went with his uncle Yudhājit to his kingdom. Śatrughna went along with Bharata and King Aśvapati took care of them like his own sons. Back in Ayodhyā, Daśaratha constantly thought about his sons who were away.
178. Bhakṣite'pi laśune na śānto vyādhiḥ
‘Even after eating garlic the disease remained.’ Garlic is forbidden as per the śāstras. Notwithstanding that, it also has a foul odor. A patient somehow, with great difficulty, ate it assuming that when using it as a medicine it is pardonable. The disease wasn’t cured. But the foul odor stayed. When you do something which you don’t like but do it just for the sake of the result, and it turns out futile, this nyāya is used.
Introduction
vaṃśī-vibhūṣita-karān-navanīradābhāt
pītāmbarādaruṇa-bimba-phalādharoṣṭhāt |
mugdhendu-sundara-mukhādaravinda-netrāt
kṛṣṇāt-paraṃ kim-api tattvam-ahaṃ na jāne ॥ (śrī madhusūdana-sarasvatī)
He whose hand is adorned by the flute, with the hue of a new dark cloud,
He who’s dressed in a yellow garment, with ruddy lips resembling the bimba fruit,
With an innocent moon-like handsome face, the lotus-eyed,
Bhāravi further refers to speech in the conversation between Indra and Arjuna:
प्रसादरम्यमोजस्वि गरीयो लाघवान्वितम्।
साकाङ्क्षमनुपस्कारं विष्वग्गति निराकुलम्॥
न्यायनिर्णीतसारत्वान्निरपेक्षमिवागमे।
अप्रकम्प्यतयान्येषामाम्नायवचनोपमम्॥
अलङ्घ्यत्वाज्जनैरन्यैः क्षुभितोदन्वदूर्जितम्।
औदार्यादर्थसम्पत्तेः शान्तं चित्तमृषेरिव॥ (11.38–40)